俱舍論頌疏論本 19.35

19.35

Explanation: Those who grasp at Maheśvara and the like as producing the world must first conceive their substance to be permanent, giving rise to the inversion of permanence; and grasp them as a single self, giving rise to the inversion of self. Having grasped them as permanent and as a self, they only then give rise to the grasping of them as causes; therefore, the grasping of what is not a cause arises from permanence and self. The two inversions of permanence and self are abandoned solely by the vision of suffering; therefore, that grasping of what is not a cause as a cause is also abandoned solely by the vision of suffering. Because the inversions of permanence and self are subsumed under the view of an existing collection and the view grasping extremes, and are confused about coarse results, they are abandoned by the vision of suffering. However, the attachment to rules and vows has two general categories: first, grasping what is not a cause as a cause; second, calculating what is not the path as the path. Grasping what is not a cause as a cause also has two categories: first, arising from delusion in grasping an ātman as an eternal dharma; second, arising from delusion regarding austerities performed in previous lives and the like (calculating dogs and the like to be the cause of birth in heaven). Since both of these are confused about the result of suffering, they are both abandoned by the vision of suffering. Grasping what is not the path as the path also has two categories: first, grasping defiled precepts and the like as the path to liberation; because this is confused about coarse results, it is also abandoned solely by the vision of suffering. Second, grasping wrong view that slanders the path, along with doubt, as the pure path; because this attachment to rules and vows strongly opposes the noble truth of the path, it is abandoned by the vision of the path.